What Shall I Be? Part 4

CHAPTER XII

THE TEACHER'S AUREOLE

As the acquaintance of young people with religious is frequently limited to their teachers, they are sometimes inclined to identify in their minds the profession of teaching with religious life. And since some feel a diffidence or repugnance in committing themselves to a teaching career, they extend this aversion to the religious state itself. We have shown, however, in a previous chapter that there is great variety and diversity of occupation in religious orders, so that all tastes and inclinations can find congenial exercise in them.

Still, it is probably true, that the great majority of religious men and women are found in the cla.s.s-room, and this for the good and sufficient reason that Christian education is the paramount need of the day, and the work on which the future of the Church chiefly depends. The young who, perhaps, are tempted to look upon teaching as an obscure employment and a monotonous grind, will do well to reflect that in our time it is considered so honorable a profession that hundreds of thousands, even of those outside the Church, deliberately choose it as the best and most favorable career for the play of their talents.

The professors of our noted universities command the respect and deference of the community, and to them the public look for the solution of the constantly arising civic and social problems. They are regarded as the natural leaders of thought, and are expected to guide and direct popular movements affecting the well-being of society. And this public esteem, is extended in due proportion to all who are engaged in education, for it is universally realized that the standard of morality and intelligence, which is to obtain in the commonwealth, will depend largely on the training given to the young. The teacher is directly employed in the making of good citizens, which is a more important business than the extension of manufactures or commerce. He is setting the ideals according to which the Republic must stand or fall.

And, for persons of refined or intellectual tastes, the instruction of youth must be a pleasurable employment. It is inviting to deal with the young and innocent, who are eager to learn, ambitious to excel, and who in return for their instructor's solicitude, give him unstinted affection and grat.i.tude, and render him loyal obedience and respect. In the teacher's hands is the moulding and shaping of character, the direction of talents which may illumine society. And can any sphere of action be more elevated, more grateful than this?

And then, too, the educator is constantly engaged in the things of the mind, in study, and the discovery of new truths or new applications of old ones, and in imparting his knowledge to fresh, bright intelligences. Nothing is so fascinating to a person of intellectual bent as the pursuit and attainment of truth, and this is the steady occupation of the teacher. Is not the outlook of such a life infinitely wider and more refres.h.i.+ng than the dull routine of business, the noisy rumble of a factory or the sordid dealings of commerce?

But it is princ.i.p.ally from the spiritual point of view that education is considered by the Church and religious congregations. The mandate of Christ, "Go ye forth and teach all nations," laid the charge of teaching upon His Church; and on the pastors it devolves to see that the faithful are instructed in Christian doctrines and obligations. To rightfully carry out its mission, the Church has always felt obliged to insist that the education of its children be permeated with religion, and in fulfilment of this duty it has established parochial schools throughout our country, where the young, while acquiring secular science, can at the same time be grounded in the faith and trained to virtuous lives.

It can be said, then, that the religious who conduct these schools share in the apostolic mission of the Church. Every catechetical instruction, every word of exhortation or encouragement to right living and doing which is given in the cla.s.s-room, is a partic.i.p.ation by the teacher in the pastorate of souls, in the announcing and preaching of the Gospel, in the spreading of the Kingdom of G.o.d.

Without the aid of the school, the pastor ordinarily could not properly teach the young their prayers and catechism, prepare them for the sacraments, and equip them for the manifold exigencies of life.

"Religious education is our most distinctive work," says Archbishop Spalding, of Peoria. "It gives us a place apart in the life of the country. It is indispensable to the welfare and progress of the Church in the United States, and will be recognized in the end as the most vital contribution to American civilization. Fortunate are they, who by words or deeds confirm our faith in the need of Catholic schools; and yet more fortunate are they who, while they inspire our teachers with new courage and zeal, awaken in the young, to whom G.o.d has given a heart and a mind, an efficacious desire to devote themselves to the little ones whom Christ loves. What better work, in the present time, can any of us do than foster vocations to our Brotherhoods and Sisterhoods, whose special mission is teaching?"

And Brother Azarias a.s.sures us that "There is not in this world among human callings a more sacred one than that of moulding souls to higher and better things."

Bishop Byrne, of Nashville, has well said: "The office of teaching has an advantage in some respects over the priesthood. The teachers are constantly with their pupils, shaping their souls, coloring them, informing them, making them instinct with life and motives, and giving them high ideals and worthy aspirations. In all this their work is akin to that of the confessor."

The need of more teaching Brothers and Sisters is particularly urgent and pressing, as the number of pupils is increasing proportionately faster than the number of religious subjects, and the dearth of teachers prevents the opening of new schools in many places where they are demanded, and also hinders the development of the existing schools. This is the opinion of Bishop Alerding, who wrote: "The Church is being hampered in her work of educating her youth because the number of teachers, Brothers and Sisters, is inadequate." And Bishop McQuaid did not hesitate to say that, "the most pressing want of the Church in America at the present time is that of Brothers to a.s.sist in teaching our boys."

In this connection we may observe that some virtuous and self-effacing souls, after the example of St. Francis of a.s.sisi, have a dread of a.s.suming the responsibilities of the priesthood, and there are many others who are debarred from aspiring to that dignity by insufficiency of education. Young men of either of these cla.s.ses have a splendid opportunity before them to serve G.o.d by joining a teaching congregation of Brothers.

Finally, as an encouragement to Christian teachers in their glorious apostolate, let them remember the great reward awaiting their unselfish labors. The Book of Daniel (xii: 3), tells us that "They who instruct many to justice shall s.h.i.+ne as stars for all eternity." The inspired writer compares teachers to the stars of heaven, for as the latter illumine the darkness of night, so they who instruct others dispel the darkness of ignorance by shedding the rays of wisdom and knowledge into the minds of their disciples. But there is a deeper meaning in this text, for according to the interpretation of theologians, it contains the a.s.surance to those who teach others their duty, of a special reward or golden crown in heaven, called the Doctor's or Teacher's Aureole. The exact nature of this privilege, whether it is a special gift of loving G.o.d or a distinctive garb of glory, we do not know, but as the martyrs and virgins have their special aureole, so will teachers have theirs.

Father Croiset exclaims: "Oh! the beautiful and rich crowns which G.o.d prepares for a religious who inspires little children with a horror of vice and a love of virtue! . . . What sweet consolation will be experienced at the moment of death by the religious when he beholds coming to his aid those souls whom he has helped to save." And we may faintly conceive the transport of one who enters heaven accompanied by the resplendent retinue of those whom he has brought with him from earth.

This chapter would not be complete without a word of encouragement to those young men and women whose education is so deficient that they feel incompetent to teach, and so turn away in sadness from the portals of religion, thinking there is no room for them within. Such persons should know that any one who is skilled in a trade, such as that of carpentering, painting, tailoring, or sewing, can be of the greatest utility and acceptability to a community. And there are many offices of a domestic nature, such as that of porter, sacristan, refectorian and steward, which require little preparatory training and can be filled by any one of intelligence and good will.

Nor should persons engaged in such duties entertain the notion that they will not share in the full spiritual privileges of the Order; for by the a.s.sistance they give to the other members they are contributing to the end and aim of the Inst.i.tute and communicate in all the good works performed by it. An edifying incident, ill.u.s.trative of this point, is told of a famous preacher who moved hearts in a wondrous fas.h.i.+on, and when he was tempted to self-complacency in his success, it was revealed to him that the results of his preaching were due, not to his own eloquence or zeal, but to the prayers of the un.o.bserved lay-brother, who always sat at the foot of the pulpit, telling his beads for the efficacy of the sermon.

CHAPTER XIII

SHOWING THE WAY

When young people read or hear of persons entering religious life, they are apt to say, "Oh, it is easy for them, because they are holy; but it is impossible for me who have so little virtue!" But, as a matter of fact, these religious have the same pa.s.sions and temptations to overcome, the same flesh and blood, as ourselves, and it was only by conquering themselves, and struggling with their lower inclinations, that they obtained the victory.

A boy was standing one day at a country railway station in the United States, when he met an older boy with whom he engaged in conversation.

His casual acquaintance confided to him that he was going off to college to prepare for entrance into a certain religious Order; and he urged the younger lad to accompany him for the same purpose. But the latter replied, "Oh! they wouldn't have me, for I am poor, uneducated and every way unfit." The other insisted, however, and finally prevailed on him to board with him the incoming train. They repaired to the superior of the religious Order, who received them kindly, and sent them both to a boarding school. After a short time the senior student was caught stealing, and dismissed from the college. His whilom companion, however, persevered in his good design, achieved honors in his studies, and finally becoming a religious and a priest, he is today doing effective work in the vineyard of the Lord.

A story is told of a religious who gave a letter to a young man, in which he recommended him as a suitable candidate for his Order, bidding him present the letter to the superior, who lived at a distance. The young man, desirous of joining the Order, started on his journey with a companion named Mathias, who had no notion of becoming a religious. On the way, the would-be religious changed his mind, and abandoning his project, gave the letter to Mathias, who was ignorant of its contents, requesting him to bring it to the superior. The superior read the letter, and thinking the recommendation referred to Mathias, said to him, "Very well, you may go to the novitiate, and put on the habit." Mathias wondered, but obeyed, entered the novitiate, and became a holy religious.

St. Bernard, Abbot of Clairvaux, and the foremost man of his age, was so handsome and attractive in youth, that the evil-minded laid snares against his chast.i.ty. To escape their wiles he determined to enter the Cistercian monastery of Citeaux. His father and brothers endeavored to dissuade him from his purpose, but instead, by his fervid exhortations, he induced four of his brothers and others, to the number of thirty, to enter with him. As the party was leaving home, little Nivard, the sole remaining boy of the family, was at play with some companions. Guido, the eldest of the brothers, embraced him and said, "My dear Nivard, we are going, and this castle and lands will all be yours." The child, "with wisdom beyond his years," the chronicler tells us, "replied, 'what, are you taking heaven for yourselves, and leaving earth to me? The division is not fair.'" And from that day nothing could pacify the boy, until he was permitted to join his brothers.

St. Alphonsus Liguori, who is said to have always preserved his baptismal innocence, was so brilliant a student that at the age of sixteen he had obtained two degrees in the University of Naples.

Entering on the practice of the law, he one day in a trial before the court, by an oversight, misstated the evidence. His attention being called to his error, he was so overwhelmed with shame and confusion at his apparent lack of truthfulness, that on returning home he exclaimed, "World, I know you now, Courts, you shall never see me more." And for three days he refused food. He then determined to become a priest, and in the ministry he attained great sanct.i.ty. He founded the well-known Congregation of the Most Holy Redeemer, commonly called the Redemptorists; and for his voluminous doctrinal writings, Pius IX declared him a Doctor of the universal Church.

The story of the entrance of St. Stanislaus Kostka into religion reads like a romance. His father, a Polish n.o.bleman, had placed him and his older brother, Paul, at the Jesuit College in Vienna. When Stanislaus was fifteen years of age he applied for admission into the Jesuit Order, but as he had not the consent of his father, the superior feared to take him. An illness supervened, and the Blessed Virgin came to cure him, and giving the child Jesus into his arms, said to him, "You must end your days in the Society that bears my Son's name; you must become a Jesuit."

Notwithstanding the vision, poor Stanislaus was again refused by the Jesuit superior. Not knowing what other step to take, he thought that by traveling four hundred miles to Augsburg, in Germany, the Jesuit Provincial of that province, who at the time was Blessed Peter Canisius, might receive him, for his jurisdiction seemed beyond the influence of Senator Kostka. If again rejected in Augsburg, he was determined to walk eight hundred miles farther to Rome, where he felt sure of securing his heart's desire. Accordingly, one August morning he rose early and telling his servant that he was going out, bade him at the same time inform his brother Paul not to expect him for dinner.

With light and joyous heart he started on his journey, and at the first opportunity exchanged his fine clothes for the disguise of a pilgrim's staff and tunic.

When Paul awoke and learned that Stanislaus was gone for the day, he was surprised, but attributed it to some new pious freak. But as the day wore on, and the shades of evening gathered, with no tidings of his brother, consternation seized Paul, for he realized that his irascible and powerful father would hold him responsible for the safety of the younger boy, whom he loved with a pa.s.sionate and unbounded affection. Accordingly servants were dispatched in every direction to seek for the truant, but no tidings could be obtained.

The conclusion gradually forced itself upon all that Stanislaus had fled, and Paul determined to pursue him and bring him back. For some reason, suspicion was aroused that the runaway had taken the road to Augsburg, and a carriage with two stout horses was ordered for early dawn on the morrow.

Along the highway to Augsburg flew the equipage containing Paul and three companions. Meanwhile, little Stanislaus was trudging bravely along, putting all his confidence in G.o.d, when he suddenly heard the rapid beat of horses' hoofs behind him. Suspecting what it meant, he quickly entered a by-lane, and the occupants of the carriage rushed by without seeing, or at least, recognizing, him in his disguise.

Stanislaus continued his pilgrimage in peace, begging his way, for he had no money, and after two weeks, he saw, with inexpressible joy, the roofs and spires of Augsburg gleaming in the setting sun. At last he had reached the haven of rest, and with a bounding heart, the weary boy knocked at the door of the Jesuit college. But alas, for all his hopes! the provincial had gone to Dillingen. The Fathers urged him to stay and rest with them until the provincial's return, but Stanislaus would brook no delay. At once he wended his way toward Dillingen, which he soon reached, and when he knelt at the feet of Blessed Canisius, two saints were face to face. The superior pressed the boy to his heart, and kept him in the college for a few weeks. But as both the elder and younger saint thought Germany still too near the influence of his father for safety, Stanislaus, in company with two religious, set out on a further exhausting walk of eight hundred miles to Rome, where he was received as a Jesuit novice by the General of the Order, St. Francis Borgia.

The angelic boy had at last finished his long pilgrimages, he had entered the earthly paradise for which he had yearned, and for which he had forsaken home, rank and country. But the happiness of religion he soon exchanged for the joys of heaven, for before completing his eighteenth year, and while still a novice, he closed his eyes on this world to open them in company with Mary and the angels on the Beatific Vision.

CHAPTER XIV

THE PARENTS' PART

The home is the nursery of vocations. Most religious can trace the beginnings of their resolve to leave all to the influence of saintly parents and a Christian home. If the parents cultivate faith, charity and industry the fragrance of these virtues will cling round the walls of their dwelling, and perfume the lives of their children.

Every Christian home should be a convent in miniature, filled with the same spirit, productive of the same virtues. It should be a cloister, forbidding entrance to the world and its vanities, and harboring within gentle peace and happiness. Poverty should dwell there, not in the narrower meaning of distress and want, but in the wider acceptation of simplicity, frugality and temperance as opposed to extravagance, display and ostentation. Purity, too, should reign as queen of the hearth, regulating the glance of the eye, the conversation, and even the thoughts of the occupants. And union and harmony of wills, without which the idea of home is inconceivable, can come only through obedience which binds the children to parents, wife to husband, and all to G.o.d.

But, unfortunately, this is not always the case. From many domiciles peace and tranquillity have fled, giving place to frivolity, vanity and worldliness and all their attendant train of vices. How many parents, deceived by the wisdom of the flesh, seek their own gratification in all things, and denying their children nothing that luxury or extravagance craves, pamper and spoil them by indulging their every whim. To train up the young to the steady and uncompromising fulfilment of duty is the only means to produce a hardy and st.u.r.dy generation of men and women, whose fidelity can be relied on in the trials and emergencies of after-life.

But some fathers and mothers, when their children call for bread, reverse the parable by giving them a stone, and when they ask for an egg, give them a scorpion. We can imagine with what righteous indignation Our Lord would have denounced such a mode of action.

Foolish parents even of limited means dress their girls in expensive and gaudy apparel, which not only offends against taste and economy, but sometimes transgresses the laws of modesty and decency.

Familiarity between the s.e.xes is permitted and encouraged by doting and foolish mothers, who introduce their sons and daughters to juvenile society functions, receptions, parties and unbecoming dances; so that children who should be at their lessons or playing healthful games with suitable companions, are taught to affect society manners after the most approved fas.h.i.+on of their silly elders. Persons of this stamp may prepare for a rude awakening, for the day of reckoning for themselves and children will be sure and terrible.

Many parents, while indeed quite solicitous according to their lights, for the temporal good of their offspring, training them to a trade or profession, or settling them in marriage, devote but little thought to their spiritual welfare. They dread a vocation in their family as a catastrophe. It would be well, indeed, for persons of this character to ponder the words of the Pastoral Letter of the Second Council of Baltimore: "We fear that the fault lies in great part with many parents, who instead of fostering the desire so natural to the youthful heart, of dedicating itself to the service of G.o.d's sanctuary, but too often impart to their children their own worldly-mindedness, and seek to influence their choice of a state of life by unduly exaggerating the difficulties and dangers of the priestly calling, and painting in too glowing colors the advantages of a secular life."

How much better it were for parents to propose to the young the promise of Our Lord, "And every one that hath left house, or brothers or sisters or father or mother or wife or children or lands for my name, shall receive a hundredfold, and possess life everlasting."

(Matt. xix: 29.) Many a one, whose wayward child has brought dishonor and shame to the family, realizes when all too late the happiness that might have been his had such a child only elected the religious state.

Instead of throwing obstacles in the way of a vocation, those who are appreciative of spiritual things feel honored that G.o.d has chosen one of their family circle for His special service. Persons whose sons obtain high position in the army, court or government employ, take a just pride in the distinction thus attained, but such temporal honors cannot be compared with the singular privilege of serving in G.o.d's own courts, and dwelling within His sanctuary. Bishop Schrembs, of Toledo, aptly advises pastors "to teach young parents that the service of G.o.d is even more glorious than that of country, for as St. Jerome says, 'Such a service establishes ties of relations.h.i.+p between the family and Jesus Christ Himself.'"

Nor do parents, as they sometimes fear, lose a son or daughter who enters religion. One who marries is in a certain sense lost to the parent, for the responsibilities of his new state of life so absorb his energies as to leave him but little opportunity to concern himself about his old home. And frequently distance entirely severs his connection with it. But one who enters G.o.d's house does not contract new family alliances, his heart remains free, and though separated from parents, his affection is always true to them, he thinks of them as in his childhood days, and he never ceases to importune the blessings of heaven upon them.

In fact, we may say that a vocation is not strictly an individual, but rather a family possession. A call to G.o.d implies sacrifice on the part of the family, as well as of the individual, for while he gives up parents, brothers and sisters, they, too, must part with him. And as they share in the renunciation, they partic.i.p.ate also in its merit and reward. In G.o.d's household the religious represents his family, he works and prays by proxy for them, and they share in his graces and good deeds. Is it not a matter of daily experience that the family of a religious, particularly the parents, receive abundant graces, that G.o.d leads them in various ways to greater fidelity in His service, to a love of prayer and higher perfection? Parents of religious frequently become religious themselves at heart, and though not clothed with the habit, they share in the "hundredfold" promised to the child.

"It is the glory of a large and happy Catholic family to produce a vocation," says Rev. Joseph Rickaby, S.J. "A sound Catholic is glad to have brother or sister, uncle or aunt, or cousin or child, 'who has pleased G.o.d and is found no more' in the ordinary walks of life, because G.o.d hath taken and translated him to something higher and better."